Medieval Sourcebook:
Bede: The Lives of The Holy Abbots of Weremouth and JarrowBenedict, Ceolfrid, Easterwine, Sigfrid, and Huetberht

Author

Bede was born in 673, in Northumberland, became a monk and
died at Jarrow in 735. His modern feast day is May 25. He was
one of the most important intellects, and most prolific writers
of his time. Among his other accomplishments was in becoming the
only Englishman in Dante's Divine Comedy. His most important
work his is History of the English Church and People, but
he wrote many others - biblical commentaries and hagiography in
particular.

The Saints

Bede's Lives of the Abbots, written sometime after 716,
given here complete in the translation by J.A. Giles, is both
a short account of their lives and a local history of the monasteries
by one of their inhabitants, who was also the era's greatest historian.
It is thus of major interest.

THE pious servant of Christ, Biscop, called Benedict, with the
assistance of the Divine grace, built a monastery in honour of
the most holy of the apostles, St. Peter, near the mouth of the
river Were, on the north side. The venerable and devout king of
that nation, Egfrid, contributed the land; and Biscop, for the
space of sixteen years, amid innumerable perils in journeying
and in illness, ruled this monastery with the same piety which
stirred him up to build it. If I may use the words of the blessed
Pope Gregory, in which he glorifies the life of the abbot of the
same name, he was a man of a venerable life, blessed (Benedictus)
both in grace and in name; having the mind of an adult even from
his childhood, surpassing his age by his manners, and with a soul
addicted to no false pleasures. He was descended from a noble
lineage of the Angles, and by corresponding dignity of mind worthy
to be exalted into the company of the angels. Lastly, he was the
minister of King Oswy, and by his gift enjoyed an estate suitable
to his rank; but at the age of twenty five years he despised a
transitory wealth, that he might obtain that which is eternal.
He made light of a temporal warfare with a donative that will
decay, that he might serve under the true King, and earn an everlasting
kingdom in the heavenly city. He left his home, his kinsmen and
country, for the sake of Christ and his Gospel, that he might
receive a hundredfold and enjoy everlasting life: he disdained
to submit to carnal nuptials, that he might be able to follow
the Lamb bright with the of chastity in the heavenly kingdoms:
he refused the father of mortal children in the flesh, being foreordained
of Christ to educate for Him in spiritual doctrine immortal children
in heaven.

Having therefore left his country, he came to Rome, and took care
to visit and worship in the body the resting. places of the remains
of the holy Apostles, towards whom he had always been inflamed
with holy love. When he returned home, he did not cease to love
and venerate, and to preach to all he could the precepts of ecclesiastical
life which he had seen. At this time Alfrid, son of the above-named
King Oswy, being about to visit Rome, to worship at the gates
of the holy Apostles, took him as the companion of his journey.
When the king, his father diverted him from this intention, and
made him reside in his own country and kingdom; yet, like a youth
of good promise, accomplishing the journey which he had under
taken, Biscop returned with the greatest expedition to Rome, in
the time of Pope Vitalian, of blessed memory; and there having
extracted no little sweetness of whole some learning, as he had
done previously, after some months he went to the island of Lerins,
where he joined himself to the company of monks, received the
tonsure, and, having taken the vow, observed the regular discipline
with due solicitude; and when he had for two years been instructed
in the suitable learning of the monastic life, he determined,
in love for that first of the Apostles, St. Peter, to return to
the city which was hallowed by his remains.

Not long after, a merchant-vessel arrived, which enabled him to
gratify his wish. At that time, Egbert, king of Kent, had sent
out of Britain a man who had been elected to the office of bishop,
Wighard by name, who had been adequately taught by the Roman disciples
of the blessed Pope Gregory in Kent on every topic of Church discipline;
but the king wished him to be ordained bishop at Rome, in order
that, having him for bishop of his own nation and language, he
might himself, as well as his people, be the more thoroughly master
of the words and mysteries of the holy faith, as he would then
have these administered, not through an interpreter, but from
the hands and by the tongue of a kinsman and fellow countryman.
But Wig hard, on coming to Rome, died of a disease, with all his
attendants, before he had received the dignity of bishop. Now
the Apostolic Father, that the embassy of the faithful might not
fail through the death of their ambassadors, called a council,
and appointed one of his Church to send as archbishop into Britain.
This was Theodore, a man deep in all secular and ecclesiastical
learning, whether Greek or Latin; and to him was given, as a colleague
and counsellor, a man equally strenuous and prudent, the abbot
Hadrian. Perceiving also that the reverend Benedict would become
a man of wisdom, industry, piety, and nobility of mind, he committed
to him the newly ordained bishop, with his followers, enjoining
him to abandon the travel which he had undertaken for Christ's
sake; and with a higher good in view, to return home to his country,
and bring into it that teacher of wisdom whom it had so earnestly
wished for, and to be to him an interpreter and guide, both on
the journey thither, and afterwards, upon his arrival, when he
should begin to preach. Benedict did as he was commanded; they
came to Kent, and were joyfully received there; Theodore ascended
his episcopal throne, and Benedict took upon himself to rule the
monastery of the blessed Apostle Peter, of which, afterwards,
Hadrian became abbot.

He ruled the monastery for two years; and then successfully, as
before, accomplished a third voyage from Britain to Rome, and
brought back a large number of books on sacred literature, which
he had either bought at a price or received as gifts from his
friends. On his return he arrived at Vienne, where he took possession
of such as he had entrusted his friends to purchase for him. When
he had come home, he determined to go to the court of Conwalh,
king of the West Saxons, whose friendship and services he had
already more than once experienced. But Conwalh died suddenly
about this time, and he there fore directed his course to his
native province. He came to the court of Egfrid, king of Northumberland,
and gave an account of all that he had done since in youth he
had left his country. He made no secret of his zeal for religion,
and showed what ecclesiastical or monastic instructions he had
received at Rome and elsewhere. He displayed the holy volumes
and relics of Christ's blessed Apostles and martyrs, which he
had brought, and found such favour in the eyes of the king, that
he forthwith gave him seventy hides of land out of his own estates,
and ordered a monastery to be built thereon for the first pastor
of his church. This was done, as I said before, at the mouth of
the river Were, on the left bank, in the 674th year of our Lord's
incarnation, in the second indiction, and in the fourth year of
Kinsr Egfrid's reign.

After the interval of a year, Benedict crossed the sea into Gaul,
and no sooner asked than he obtained and carried back with him
some masons to build him a church in the Roman style, which he
had always admired. So much zeal did he show from his love to
Saint Peter, in whose honour he was building it, that within a
year from the time of laying the foundation, you might have seen
the roof on and the solemnity of the mass celebrated therein.
When the work was drawing to completion, he sent messengers to
Gaul to fetch makers of glass, (more properly artificers,) who
were at this time unknown in Britain, that they might glaze the
windows of his church, with the cloisters and dining-rooms. This
was done, and they came, and not only finished the work required,
but taught the English nation their handicraft, which was well
adapted for enclosing the lanterns of the church, and for the
vessels required for various uses. All other things necessary
for the service of the church and the altar, the sacred vessels,
and the vestments, because they could not be procured in England,
he took especial care to buy and bring home from foreign parts.

Some decorations and muniments there were which could not be procured
even in Gaul, and these the pious founder determined to fetch
from Rome; for which purpose, after he had formed the rule for
his monastery, be made his fourth voyage to Rome, and returned
loaded with more abundant spiritual merchandise than before In
the first place, he brought back a large quantity of books of
all kinds; secondly, a great number of relics of Christ's Apostles
and martyrs, all likely to bring a blessing on many an English
church; thirdly, he introduced the Roman mode of chanting, singing,
and ministering in the church, by obtaining permission from Pope
Agatho to take back with him John, the archchanter of the church
t of St. Peter, and abbot of the monastery of St. Martin to teach
the English. This John, when he arrived in England, not only communicated
instruction by teaching personally, but left behind him numerous
writings, which are still preserved in the library of the same
monastery. In the fourth place, Benedict brought with him a thing
by no means to be despised, namely, a letter of privilege from
Pope Agatho, which he had procured, not only with the consent,
but by the request and exhortation, of King Egfrid, and by which
the monastery was rendered safe and secure for ever from foreign
invasion. Fifthly, he brought with him pictures of sacred representations,
to adorn the church of St. Peter, which he had built; namely,
a likeness of the Virgin Mary and of the twelve Apostles, with
which he intended to adorn the central nave, on boarding placed
from one wall to the other; also some figures from ecclesiastical
history for the south wall, and others from the Revelation of
St. John for the north wall; so that every one who entered the
church, even if they could not read, wherever they turned their
eyes, might have before them the amiable countenance of Christ
and his saints, though it were but in a picture, and with watchful
minds might revolve on the benefits of our Lord's incarnation,
and having before their eyes the perils of the last judgment,
might examine their hearts the more strictly on that account.

Thus King Egfrid, delighted by the virtues and zealous piety of
the venerable Benedict, augmented the territory which he had given,
on which to build this monastery, by a further grant of land of
forty hides; on which, at the end of a year, Benedict, by the
same King Egfrid's concurrence, and, indeed, command, built the
monastery of the Apostle St. Paul, with this condition, that the
same concord and unity should exist for ever between the two;
so that, for instance, as the body cannot be separated from the
head, nor the head forget the body by which it lives, in the same
manner no man should ever try to divide these two monasteries,
which had been united under the names of the first of the Apostles.
Ceolfrid, whom Benedict made abbot, had been his most zealous
assistant from the first foundation of the former monastery, and
had gone with him at the proper time to Rome, for the sake of
acquiring instruction, and offering up his prayers. At which time
also he chose priest Easterwine to be the abbot of St. Peter's
monastery, that with the help of this fellow soldier he might
sustain a burden otherwise too heavy for him. And let no one think
it unbecoming that one monastery should have two abbots at once.
His frequent travelling for the benefit of the monastery, and
absence in foreign parts, was the cause; and history informs us,
that, on a pressing occasion, the blessed St. Peter also ordained
two pontiffs under him to rule the Church at Rome; and Abbot Benedict
the Great, himself, as Pope St. Gregory writes of him, appointed
twelve abbots over his followers, as he judged expedient, without
any harm done to Christian charity; nay, rather to the increase
thereof.

This man therefore undertook the government of the monastery in
the ninth year after its foundation, and continued it till his
death four years after. He was a man of noble birth; but he did
not make that, like some men, a cause of boasting and despising
others, but a motive for exercising nobility of mind also, as
becomes a servant of the Lord. He was the cousin of his own abbot
Benedict; and yet such was the singleness of mind in both, such
their contempt for human grandeur, that the one, on entering the
monastery, did not expect any notice of honour or relationship
to be taken of him more than of others, and Benedict himself never
thought of offering any; but the young man, faring like the rest,
took pleasure in undergoing the usual course of monastic discipline
in every respect. And indeed, though he had been an attendant
on King Egfrid, and had abandoned his temporal vocation and arms,
devoting himself to spiritual warfare, he remained so humble and
like the other brethren, that he took pleasure in threshing and
winnowing, milking the and ewes and cows, and employed himself
in the bakehouse, the garden, the kitchen, and in all the other
labours of the monastery with readiness and submission. When he
attained to the name and dignity of abbot, he retained the same
spirit; saying to all, according to the advice of a certain wise
man, "They have made thee a ruler; be not exalted, but be
amongst them like one of them, gentle, affable, and kind to all."
Whenever occasion required, he punished offenders by regular discipline;
but was rather careful, out of his natural habits of love, to
warn them not to offend and bring a cloud of disquietude over
his cheerful countenance. Oftentimes, when he went forth On the
business of the monastery, if he found the brethren working, he
would join them and work with them, by taking the plough-handle,
or handling the smith's hammer, or using the winnowing machine,
or any thing of like nature. For he was a young man of great strength,
and pleasant tone of voice, of a kind and bountiful disposition,
and fair to look on. He ate of the same food as the other brethren,
and in the same apartment: he slept in the same common room as
he did before he was abbot; so that even after he was taken ill,
and foresaw clear signs of his approaching death, he still remained
two days in the common dormitory of the brethren. He passed the
five days immediately before his death in a private apartment,
from which he came -out one day, and sitting in the open air,
sent for all the brethren, and, as his kind feelings prompted
him, gave to each of them the kiss of peace, whilst they all shed
tears of sorrow for the loss of this their father and their guide.
He died on the seventh of March, in the night, as the brethren
were leaving off the matin hymn. He was twenty-four years old
when he entered the monastery; he lived there twelve years, during
seven of which he was in priest's orders, the others he passed
in the dignity of abbot; and so, having thrown off his fleshly
and perishable body, he entered the heavenly kingdom.

Now that we have had this foretaste of the life of the venerable
Easterwine, let us resume the thread of the narrative. When Benedict
had made this man abbot of St Peter's, and Ceolfrid abbot of St.
Paul's, he not long after made his fifth voyage from Britain to
Rome, and returned (as usual) with an immense number of proper
ecclesiastical relics. There were many sacred books pictures of
the saints, as numerous as before. He also brought with him pictures
out of our Lord's history, which he hung round the chapel of Our
Lady in the larger monastery; and others to adorn St. Paul's church
and monastery, ably describing the connexion of the Old and New
Testament; as, for instance, Isaac bearing the wood for his own
sacrifice, and Christ carrying the cross on which he was about
to suffer, were placed side by side. Again, the serpent raised
up by Moses in the desert was illustrated by the Son of Man exalted
on the cross. Among other things, he brought two cloaks, all of
silk, and of incomparable workmanship, for which he received an
estate of three hides on the south bank of the river Were, near,
its mouth, from King Alfrid, for he found on his return that Egfrid
had been murdered during his absence.

But, amid this prosperity, he found afflictions also awaiting
his return. The venerable Easterwine, whom he had made abbot when
he departed, and many of the brethren committed to his care, had
died of a general pestilence. But for this loss he found some
consolation in the good and reverend deacon, Sigfrid, whom the
brethren and his co-abbot Ceolfrid had chosen to be his successor.
He was a man well skilled in the knowledge of Holy Scripture of
most excellent manners, of wonderful continence, and one in whom
the virtues of the mind were in no small degree depressed by bodily
infirmity, and the innocency of whose heart was tempered with
a baneful and incurable affection of the lungs.

Not long after, Benedict himself was seized by a disease. For,
that the virtue of patience might be a trial of their religious
zeal, the Divine Love laid both of them on the bed of temporal
sickness, that when they had conquered their sorrows by death,
He might cherish them for ever in heavenly peace and quietude.
For Sigfrid also, as I have mentioned, died wasted by a long illness:
and Benedict died of a palsy, which grew upon him for three whole
years; so that when he was dead in all his lower extremities,
his upper and vital members, spared to show his patience and virtue,
were employed in the midst of his sufferings in giving thanks
to the Author of his being, in praises to God, and exhortations
to the brethren. He urged the brethren, when they came to see
him, to observe the rule which he had given them. "For,"
said he, "you cannot suppose that it was my own untaught
heart which dictated this rule to you. I learnt it from seventeen
monasteries, which I saw during my travels, and most approved
of, and I copied these institutions thence for your benefit. "The
large and noble library, which he had brought from Rome, and which
was necessary for the edification of his church, he commanded
to be kept entire, and neither by neglect to be injured or dispersed.
But on one point he was most solicitous, in choosing an abbot,
lest high birth, and not rather probity of life and doctrines
should be attended to. "And I tell you of a truth,"
said he, "in the choice of two evils, it would be much more
tolerable for me, if God so pleased, that this place, wherein
I have built the monastery, should for ever become a desert, than
that my carnal brother, who, as we know, walks not in the way
of truth, should become abbot, and succeed me in its government.
Wherefore, my brethren, beware, and never choose an abbot on account
of his birth, nor from any foreign place; but seek out, according
to the rule of Abbot Benedict the Great, and the decrees of our
order, with common consent, from amongst your own company, whoever
in virtue of life and wisdom of doctrine may be found fittest
for this office; and whomsoever you shall, by this unanimous inquiry
of Christian charity, prefer and choose, let him be made abbot
with the customary blessings, in presence of the bishop. For those
who after the flesh beget children of the flesh, must necessarily
seek fleshly and earthly heirs to their fleshly and earthly inheritance;
but those who by the spiritual seed of the Word procreate spiritual
sons to God, must of like necessity be spiritual in every thing
which they do. Among their spiritual children, they think him
the greatest who is possessed of the most abundant grace of the
Spirit, in the same way as earthly parents consider their eldest
as the principal one of their children, and prefer him to the
others in dividing out their inheritance."

Nor must I omit to mention that the venerable Abbot Benedict,
to lessen the wearisomeness of the night, which from his illness
he often passed without sleeping, would frequently call a reader,
and cause him to read aloud, as an example for himself, the history
of the patience of Job, or some other extract from Scripture,
by which his pains might be alleviated, and his depressed soul
be raised to heavenly things. And because he could not get up
to pray, nor without difficulty lift up his voice to the usual
extent of daily psalmody, the prudent man, in his zeal for religion,
at every hour of daily or nightly prayer would call to him some
of the brethren, and making them sing psalms in two companies,
would himself sing with them, and thus make up by their voices
for the deficiency of his own.

Now both the abbots saw that they were near death, and unfit longer
to rule the monastery, from increasing weakness which, though
tending no doubt to the perfection of Christian purity, was so
great, that, when they expressed a desire to see one another before
they died, and Sigfrid was brought in a litter into the room where
Benedict was lying on his bed, though they were placed by the
attendants with their heads on the same pillow, they had not the
power of their own strength to kiss one another, but were assisted
even in this act of fraternal love. After taking counsel with
Sigfrid and the other brethren, Benedict sent for Ceolfrid, abbot
of St. Paul's, dear to him not by relationship of the flesh, but
by the ties of Christian virtue, and with the consent and approbation
of all, made him abbot of both monasteries; thinking it expedient
in every respect to preserve peace, unity, and concord between
the two, if they should have one father and ruler for ever, after
the example of the kingdom of Israel, which always remained invincible
and inviolate by foreign nations as long as it was ruled by one
and the same governor of its own race; but when for its former
sins it was torn into opposing factions, it-fell by degrees, and,
thus shorn of its ancient integrity, perished. He reminded them
also of that evangelical maxim, ever worthy to be remembered,-"A
kingdom divided against itself shall be laid waste." ,

Two months after this, God's chosen servant, the venerable Abbot
Sigfrid, having passed through the fire and water of temporal
tribulation, was carried to the resting - place of everlasting
repose: he entered the mansion of the heavenly kingdom, rendering
up whole offerings of praise to the Lord which his righteous lips
had vowed; and after another space of four months, Benedict, who
so nobly vanquished sin and wrought the deeds of virtue, yielded
to the weakness of the flesh, and came to his end. Night came
on chilled by the winter's blasts, but a day of eternal felicity
succeeded, of serenity and of splendour. The brethren met together
at the church, and passed the night without sleep in praying and
singing, consoling their sorrow for their father's departure by
one continued out-pouring of praise. Others clung to the chamber
in which the sick man, strong in mind, awaited his departure from
death and his entry into eternal life. A portion of Scripture
from the Gospels, appointed to be read every evening, was recited
by a priest during the whole night, to relieve their sorrow. The
sacrament of our Lord s flesh and blood was given him.as a viaticum
at the moment of his departure; and thus his holy spirit, chastened
and tried by the lengthened gallings of the lash, operating for
his own good, abandoned the earthy tenement of the flesh, and
escaped in freedom to the glory of everlasting happiness. That
his departure was most triumphant, and neither impeded nor delayed
by unclean spirits, the psalm which was chanted for him is a proof.
For the brethren coming together to the church at the beginning
of the night, sang through the Psalter in order, until they came
to the 82nd, which begins, "God, who shall be like unto thee?
"The subject of the text is this; that the enemies of the
Christian name, whether carnal or spiritual, are always endeavouring
to destroy and disperse the church of Christ, and every individual
soul among the faithful; but that, on the other hand, they themselves
shall be confounded and routed, and shall perish for ever, unnerved
before the power of the Lord, to whom there is no one equal, for
He alone is Most Highest over the whole earth. Wherefore it was
a manifest token of Divine interposition, that such a song should
be sung at the moment of his death, against whom, with God's aid,
no enemy could prevail. In the sixteenth year after he built the
monastery, the holy confessor found rest in the Lord, on the 14th
day of January, in the church of St. Peter; and thus, as he had
loved that holy Apostle in his life, and obtained from him admission
into the heavenly kingdom, so also after death he rested hard
by his relics, and his altar, even in the body. He ruled the monastery,
as I have stated, sixteen years: the first eight alone, without
any assistant abbot; the last eight in conjunction with Easterwine,
Sigfrid, and Ceolfrid, who enjoyed with him the title of abbot,
and assisted him in his duties. The first of these was his colleague
four years; the second, three; the third, one.

The third of these, Ceolfrid, was a man of great perseverance
of acute intellect, bold in action, experienced in judgment, and
zealous in religion. He first of all, as we have mentioned, with
the advice and assistance of Benedict, founded, completed, and
ruled the monastery of St. Paul's seven years; and, afterwards,
ably governed, during twenty-eight years, both these monasteries;
or, to speak more correctly, the single monastery of St. Peter
and St. Paul, in its two separate localities; and, whatever works
of merit his predecessor had begun, he, with no less zeal took
pains to finish. For, among other arrangements which he found
it necessary to make, during his long government of the monastery,
he built several oratories increased the number of vessels of
the church and altar and the vestments of every kind; and the
library of both monasteries, which Abbot Benedict had so actively
begun under his equally zealous care became doubled in extent
For he added three Pandects of a new translation to that of the
old translation which he had brought from Rome; one of them, returning
to Rome in his old age, he took with him as a gift; the other
two he left to the two monasteries. Moreover, for a beautiful
volume of the Geographers which Benedict had bought at Rome, he
received from King Alfrid, who was well skilled in Holy Scripture,
in exchange, a grant of land of eight hides, near the river Fresca,
for the monastery of St. Paul's. Benedict had arranged this purchase
with the same King Alfrid, before his death, but died before he
could complete it. Instead of this land, Ceolfrid, in the reign
of Osred, paid an additional price, and received a territory of
twenty hides, in the village called by the natives Sambuce, and
situated much nearer to the monastery. In the time of Pope Sergius,
of blessed memory, some monks were sent to Rome, who procured
from him a privilege for the protection of their monastery, similar
to that which Pope Agatho had given to Benedict. This was brought
back to Britain, and, being exhibited before a synod, was confirmed
by the signatures of the bishops who were present, and their munificent
King Alfrid, just as the former privilege was con firmed publicly
by the king and bishops of the time. Zealous for the welfare of
St. Peter's monastery, at that time under the government of the
reverend and religious servant of Christ, Witmer, whose acquaintance
with every kind of learning, both sacred and profane, was equally
extensive, he made a gift of it for ever of a portion of land
of ten hides, which he had received from King Alfrid, in the village
called Daldun.

But Ceolfrid having now practised a long course of regular discipline,
which the prudent father Benedict bad laid down for himself and
his brethren on the authority of the elders; and having shown
the most incomparable skill both in praying and chanting, in which
he daily exercised himself, together with the most wonderful energy
in punishing the wicked, and modesty in consoling the weak; having
also observed such abstinence in meat and drink, and such humility
in dress, as are uncommon among rulers; saw himself now old and
full of days, and unfit any longer, from his extreme age, to prescribe
to his brethren the proper forms of spiritual exercise by his
life and doctrine. Having, therefore, deliberated long within
himself, he judged it expedient, having first impressed on the
brethren the observance of the rules which St. Benedict had given
them, and thereby to choose for themselves a more efficient abbot
out of their own number, to depart, himself, to Rome, where he
had been in his ' youth with the holy Benedict; that not only
he might for a time be free from all worldly cares before his
death, and so have leisure and quiet for reflection, but that
they also, having chosen a younger abbot, might naturally, in
con sequence thereof, observe more accurately the rules of monastic
discipline.

At first all opposed, and entreated him on their knees and with
many tears, but their solicitations were to no purpose. Such was
his eagerness to depart, that on the third day after he had disclosed
his design to the brethren, he set out upon his journey. For he
feared, what actually came to pass, that he might die before he
reached Rome; and he was also anxious that neither his friends
nor the nobility, who all honoured him, should delay his departure,
or give him money which he would not have time to repay; for with
him it was an invariable rule, if any one made him a present,
to show equal grace by returning it, either at once or within
a suitable space of time. Early in the morning, therefore, of
Wednesday, the 4th of May, the mass was sung in the church of
the Mother of God, the immaculate Virgin Mary, and in the church
of the Apostle ; Peter; and those who were present communicating
with him, he prepared for his departure. All of them assembled
in St. Peter's church; and when he had lighted the frankincense,
and addressed a prayer at the altar, he gave his blessing to all,
standing on the steps and holding the censer in his hand. Amid
the prayers of the Litany, the cry of sorrow resounded from all
as they went out of the church: they entered the oratory of St.
Laurence the martyr, which was in the dormitory of the brethren
over against them. Whilst giving them his last farewell, he admonished
them to preserve love towards one another and to correct, according
to the Gospel rule, those who did amiss: he forgave all of them
whatever wrong they might have done him; and entreated them all
to pray for him, and to be reconciled to him, if he had ever reprimanded
them too harshly. They went down to the shore and there, amid
tears and lamentations, he gave them the kiss of peace, as they
knelt upon their knees; and when he had offered up a prayer he
went on board the vessel with his companions. The deacons of the
Church went on board with him, carrying lighted tapers and a golden
crucifix. Having crossed the river, he kissed the cross, mounted
his horse, and departed, leaving in both his monasteries about
six hundred brethren.

When he was gone, the brethren returned to the church and with
much weeping and prayer commended themselves and theirs to the
protection of the Lord. After a short interval, having ended the
nine o'clock psalm, they again assembled, and deliberated what
was to be done. At length they resolved, with prayer, hymns, and
fasting, to seek of the Lord a new abbot as soon as possible.
This resolution they communicated to their brethren of St. Paul's,
by some of that monastery who were present, and also by some of
their own people. They immediately gave their consent, and both
monasteries showing the same spirit, they all together lifted
up their hearts and voices to the Lord. At length, on the third
day, which was Easter Sunday, an assembly was held, consisting
of all the brethren of St. Peter's and several of the elder monks
from the monastery of St. Paul's. The greatest concord prevailed,
and the same sentiments were expressed by both. They elected for
their new abbot, Huetbert, who from his boyhood had not only been
bred up in the regular discipline of the monastery, but had acquired
much experience in the various duties of writing, chanting, reading.
and teaching. He had been at Rome in the time of pope Sergius,
of blessed memory, and had there learnt and copied every thing
which he thought useful or worthy to be brought away. He had also
been twelve years in priest's orders. He was now made abbot; and
immediately went with some of the brethren to Ceolfrid, who was
waiting for a ship in which to cross the ocean. They told him
what they had done, for which he gave thanks to God, in approbation
of their choice, and received from his successor a l letter of
recommendation to Pope Gregory, of which I have preserved the
few passages which follow.

"To our most beloved lord in the Lord of lords, and thrice
blessed Pope Gregory, Huetbert, his most humble servant, abbot
of the monastery of the holiest of the Apostles, St. Peter, in
Saxony, Health for ever in the' Lord ! I do not cease to give
thanks to the dispensation of Divine wisdom, as do also all the
holy brethren, who in these parts are seeking with me to bear
the pleasant yoke of Christ, that they may find rest to their
souls, that God has condescended to appoint so glorious a vessel
of election to rule the Church in these our times; and by means
of the light of truth and faith with which you are full, to scatter
the beams of his love on all your inferiors a also We recommend
to your holy clemency, most be loved father and lord in Christ,
the grey hairs of our venerable and beloved father Abbot Ceolfrid,
the supporter and defender of our spiritual liberty and peace
in this monastic retirement; and, in the first place, we give
; < thanks to the holy and undivided Trinity, for that, although
he hath caused us much sorrow, lamentation, and tears, by his
departure, he hath nevertheless arrived at the enjoyment of that
rest which he long desired; whilst he was in his old age devoutly
returning to that threshold of the holy Apostles, which he exultingly
boasted, that when a youth he had visited, seen, and worshipped.
After more s than forty years of care and toil, during his government
of the monasteries, by his wonderful love of virtue, as if recently
incited to conversation with the heavenly life, though worn out
with extreme old age, and already almost at the gates of death,
he a second time undertakes to travel in the cause of Christ,
that the thorns of his former secular anxieties may be consumed
by the fire of zeal blazing forth from that spiritual furnace.
We next entreat your fatherly love, that, though we have not merited
to do this, you will carefully fulfil towards him the last offices;
knowing for certain, that though you may possess his body, yet
both we and you shall have in his devout spirit, whether in the
body or out of the body, a mighty intercessor and protector over
our own last moments, at the throne of grace." And so on
through the rest of the letter.

When Huetbert had returned to the monastery, Bishop Acca was sent
for to confirm the election with his blessing. Afterwards, by
his youthful zeal and wisdom, he gained many privileges for the
monastery; and, amongst others, one which gave great delight to
all, he took up the bones of Abbot Easterwine, which lay in the
entrance porch of St. Peter's, and also the bones of his old preceptor,
Abbot Sigfrid, which had been buried outside the Sacrarium to
wards the south, and placing both together in one chest, but separated
by a partition, laid them within the church near the body of St.
Benedict. He did this on Sigfrid's birthday, the 23rd of August;
and on the same day Divine Providence so ordered that Christ's
venerable servant Wit mer, whom we have already mentioned, departed
this life, and was buried in the same place as the aforesaid abbots,
whose life he had imitated.

But Christ's servant Ceolfrid, as has been said, died on his way
to the threshold of the holy Apostles, of old age and weakness.
For he reached the Lingones about nine o'clock, where he died
seven hours after, and was honourably buried the next day in the
church of the three twin martyrs, much to the sorrow, not only
of the English who were in his train, to the number of eighty,
but also of the neighbouring inhabitants, who were dissolved in
tears at the loss of the reverend father. For it was almost impossible
to avoid weeping to see part of his company continuing their journey
without the holy father, whilst others, abandoning their first
intentions, returned home to relate his death and burial; and
others, again, lingered in sorrow at the tomb of the deceased
among strangers speaking an unknown tongue.

Ceolfrid was seventy-four years old when he died: forty seven
years he had been in priest's orders, during thirty five of which
he had been abbot; or, to speak more correctly, forty-three,-for,
from the time when Benedict began to build his monastery in honour
of the holiest of the Apostles, Ceolfrid had been his only companion,
coadjutor, and teacher of the monastic rules. He never relaxed
the rigour of ancient discipline from any occasions of old age,
illness, or travel; for, from the day of his departure till the
day of his death, i.e. from the 4th of June till the 25th of September,
a space of one hundred and fourteen days, besides the canonical
hours of prayer, he never omitted to go twice daily through the
Psalter in order; and even when he became so weak that he could
not ride on horseback, and was obliged to be carried in a horse
litter, the holy ceremony of the mass was offered up every day,
except one which he passed at sea, and the three days immediately
before his death.

He died on Friday, the 25th of September, in the year of our Lord
715, between three and four o'clock, in the fields of the city
before mentioned, and was buried the next day near the first milestone
on the south side of the city, in the monastery of the Twins,
followed by a large number of his English attendants, and the
inhabitants of the city and monastery. The names of these twin
martyrs are Speusippus, Eleusippus, and Meleusippus. They were
born at one birth, and born again by baptism at the same time:
together with their aunt Leonella, they left behind them the holy
remembrance of their martyrdom; and I pray that they may bestow
upon my unworthy self, and upon our holy father, the benefit of
their intercession and protection.

Bibliography

From Bede, The Lives of the Holy Abbots of Weremouth and Jarrow,
in a volume entitled Ecclesiastical History of the English
Nation, trans. J.A. Giles, Everyman's Library 479,(London:
J.M. Dent; New York: E.P. Dutton, 1910), 349-366

See also

Hunter Blair, P, The World of Bede, (London: 1970)

Webb. J.F., trans., The Age of Bede, Intro. By D. H. Farmer
(London: Penguin, 1965, rev. 1988) - includes Bede: Life of Cuthbert,
Eddius Stephanus: Life of Wilfrid: Bede: Lives of the Abbots of
Wearmouth and Jarrow (trans. D.H. Farmer):, and the Voyage of
St. Brendan.

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